XXTI. 14.] THE SECOND BOOK. 213 



seemeth yet more accurate and elaborate than the rest, 

 and is built upon this ground ; that the minds of all men 

 are at some times in a state more perfect, and at other 

 times in a state more depraved. The purpose therefore 

 of this practice is to fix and cherish the good hours of 

 the mind, and to obliterate and take forth the evil. The 

 fixing of the good hath been practised by two means, 

 vows or constant resolutions, and observances or ex 

 ercises ; which are not to be regarded so much in 

 themselves, as because they keep the mind in continual 

 obedience. The obliteration of the evil hath been prac 

 tised by two means, some kind of redemption or expiation 

 of that which is past, and an inception or account de novo 

 for the time to come. But this part seemeth sacred and 

 religious, and justly; for all good moral philosophy (as 

 was said) is but an handmaid to religion. 



15. Wherefore we will conclude with that last point, 

 which is of all other means the most compendious and 

 summary, and again, the most noble and effectual to the 

 reducing of the mind unto virtue and good estate ; which 

 is, the electing and propounding unto a man s self good 

 and virtuous ends of his life, such as may be in a reason 

 able sort within his compass to attain. For if these two 

 things be supposed, that a man set before him honest 

 and good ends, and again, that he be resolute, constant, 

 and true unto them; it will follow that he shall mould 

 himself into all virtue at once. And this is indeed like 

 the work of nature ; whereas the other course is like the 

 work of the hand. For as when a carver makes an 

 image, he shapes only that part whereupon he worketh ; 

 as if he be upon the face, that part which shall be the 

 body is but a rude stone still, till such times as he comes 

 to it. But contrariwise when nature makes a flower or 



